Category — Inward causes of speaking ill of others

Hatreds, revenges, cunnings, deceits, describe the internal and external evils in relation to the will and the understanding.

Hatred, is of the will, and revenges are the acts which proceed from the will. Cunning is of the understanding and deceits, are the acts which come forth from this cunning.

To view these evils we must see them as the opposites of goods. Hatreds are the opposite of loves; revenges are the opposite of showing mercies, and doing good; cunning is the opposite of innocence; and deceit is the opposite of acting sincerely.

Every one has a natural idea of these goods and their opposite evils. But such goods and such evils in the natural man do not differ much from such loves and acts with animals. What such evils are in the internal sense is hidden in the internal sense of the Word.

While the evils spoken of in the external sense of the Word are natural evils, this does not mean that this sense is not important to us. In the early states of reformation these are the only evils we see, and if in such states we do not combat and overcome them, we can never come to more interior states in which we must see and combat against more interior evils.

One who does not combat against natural hatred, can never be brought to see what interior hatred is; one who does not combat against natural revenge, can never come to see what interior revenge is; one who does not combat against natural cunnings and deceits, can never come to recognize interior cunnings and deceits. We must first come to recognize these natural evils in ourselves, and come to have a horror of them; and thus be brought to the goods of the natural to which these evils are opposed.

Any one who reflects can easily observe how, when one opposes him, or resists him, particularly in relation to his ruling loves, or ignores him, or fails to respect or honor him, or even pays insufficient attention to him; how he tends to become angry with such a one, and tends to take revenge, by hurting him or by speaking ill of him.

One can also easily observe, if he reflects, how he cunningly strives to accomplish his own ends, how he puts on appearances to persuade others, how he says things which are not exactly true, or gives a twist to things to take advantage of others.

There is nothing more important to begin with, than by shunning cunning and deceits to come to a natural innocence, and sincerity in all things of our natural life. This first natural innocence and sincerity is not however, natural innocence and sincerity itself. It is only after shunning interior cunning and deceit, and thereby coming to an interior innocence and sincerity, that a new nat¬ural can come into existence in which there is natural innocence and sincerity itself out of the Divine Human of the Lord, who is innocence itself.